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authors: Roman Bogachev, Tamara Rudenko, Hanna Kostromina
Urgency of the research. Creativity is one of the main values of human being, social, scientific, technical and cultural development is not possible without the activity of creative personalities. Creative activity is focused on the creation of new material and spiritual values, it occurs at the highest level and promotes the development of emotional and intellectual spheres of personality. Her essential forces, such as abilities, skills, knowledge, development of her spiritual world, are revealed in his work.
Target setting. The problem of forming a holistic personality and determining the question of creativity as a basis for the development of personality in society, the search for ways to disclose creative potential and opportunities for its self-realization is a topical socio-philosophical problem that requires comprehensive scientific research.
Actual scientific researches and issues analysis. The problem of creativity, its nature, formation and development of creative abilities, thinking is devoted to many studies of both domestic and foreign authors. In particular, the psychology of creativity was studied by N. Karpenko, V. Klimenko, M. Maksimen-ko, V. Maryhovov, V. Molyako, V. Rome-nets, O. Turinin, N. Khanetska and more. Creativity as a socio-philosophical phenomenon is considered in the works of V. Molyako, B. Novikov, I. Voloshchuk, V. Kholodenko. Foreign scientists also investigated the problem of creativity: J. Guilford, T. Ribo, P. Torrens, R. Sternsberg, B. Hennes, K. Jung, and others. Creativity as an important need for human self-realization is a topic of research by A. Maslow, K. Rogers. The development of personality and its self-realization in the modern socio-cultural space attract the attention of modern scientists. Work in which the influence of education, education and socio-cultural environment is considered as a whole, V. Andrushchenko, M. Mikhalchenko, B. Novikov belong to the development of personality
The research objective. Within the framework of this study, it is necessary to consider the specificity of creativity, self development in the historical context, to analyze creativity in the views of modern scientists, to reveal the features of creative activity and to determine the role of creativity in the development and self-actualization of personality in society.
The statement of basic materials. The main feature of creativity is the creation of new values of material and spiritual culture. Modern scientists, when exploring creativity, use two basic approaches, one of which views creativity as an activity that creates a new product that has social value, and the second approach defines creativity as a means of self-realization of man. The self-development of man has caused the attention of the philosophers of the ancient world. The development of both physical and spiritual, intellectual abilities of man were interested in ancient philosophers, such as Democritus, Socrates, Plato, Aristotle, who believed that self-development was the main purpose of human life.Creativity in antiquity is considered in the aspect of the divine, as the creation of cosmos and human-craft, art, where creativity is embodied in subject-practical activity. Thomas Aquinas, Aurelius Augustine, Erasmus Rotterdam, J. Bruno, B. Spinoza linked self-development with the need to improve human spiritual forces. The Renaissance embodies the idea that man is a master and sculptor himself, and knowledge is an act of individual creativity. For representatives of German classical philosophy G. Hegel, I. Kant, F. Schelling Self-Development is a freedom of choice. In N. Berdyaev, creativity is a higher manifestation of the spiritual essence of man. G. Skovoroda, because of the principle of “affinity”, considers the conditions for the development of human creative abilities. Undoubtedly, the center of creativity is the personality itself, without which creative activity is impossible. Personality has knowledge and skills, abilities, motivation through which it has the opportunity to create a new, unique product. And in order to reveal and expand creative opportunities, personality, it is necessary to have a developed imagination, intuition, creative perception, creative thinking and motivation for the activity in which it can self-actualize itself. Self-development, self-realization of personality, integrity of the components of its individuality is a consequence and condition of creative activity, and the development of socially significant values contributes to improving the level of social maturity of the individual. Therefore, we can talk about the interdependence of creative activity and self-realization of personality in society.
Conclusions. Creativity is one of the main values of human being, it is the ability of each personality. In the process of life, a person changes the outside world through different social practices to the conditions and means of his self-development, he affirms himself in the world, acts as a subject of various activities. The work combines the personality and the subject of activity. Activity has a social orientation on which the personal content of creativity depends. Thanks to the activity, the person organizes the space of his being in culture.
Key words: Creativity, spiritual essence of man, creative thinking, creative activity, self-realization of personality, self-knowledge, self-expression.
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Tetiana Andrushchenko, Doctor of Philosophical Sciences, Professor, Head of the Department of Social Sciences (e-mail :
Bogdan Siuta, Doctor of Art History, Professor (e-mail :
Andrii Savchuk, Professor of Choral Conducting Department of Ukrainian National Tchaikovsky Academy of Music
PHІLOSOPHІCAL AND CULTURAL ASPECTS OF ARTІSTІC ІNTERPRETATІON
Oleh Kubalskyi, PhD in Philosophy, Associate Professor, Leading Researcher (e-mail :
SCIENTIFIC COMMUNICATION IN THE AGE OF GLOBALIZATION AND SOCIAL TURBULENCE
Morozov Andrii, Doctor of Philosophical Sciences, Associate Professor (e-mail :
Nataliia Shust, Doctor of Sociological Sciences, Professor (e-mail :
THE ESTABLISHMENT OF THE INFORMATION SOCIETY IN UKRAINE: CHALLENGES AND PROSPECTS
Boris Novikov, Doctor of Philosophical Sciences, Professor (e-mail :
Tamara Rudenko, PhD in Philosophy, Associate Professor (e-mail :
Svitlana Babina, PhD in Philosophy, Senior Lecturer (e-mail :
SKOVORODA’S PHILOSOPHICAL WORK IN ASPECT OF MORAL IMPROVEMENT OF MAN
Olha Khromova, PhD in Philosophy, Associate Professor (e-mail :
Olena Mishchenko, PhD in Technically, Senior Lecturer (e-mail :
Kseniia Nikolenko, PhD in Philosophy (e-mail :
PROSPECTS OF THE TRANSFORMATION OF UKRAINIAN HIGHER EDUCATION IN THE POST-WAR PERIOD
Ihor Rusnak, PhD in Philosophy, Assistant (e-mail :
FUNCTIONAL POTENTIAL OF RELIGION IN THE CONTEXT OF WAR
Andrii Shymanovych, PhD in Philosophy, Doctoral student (e-mail :
THE INTELLECTUAL ORIGINS OF THE CHRISTIAN PHILOSOPHY OF ÉTIENNE GILSON
Andrii Kvik, PhD Student (e-mail :
Ihor Lutsan, PhD in History, Senior Research Associate (e-mail :
Andrii Bobryk, PhD in Theology, Master of History and Law (e-mail :
HESYCHASTIC SYNERGISM AND THE SEPARATION OF THE WEST AND THE EAST
Oleksandr Tsisar, PhD Student (e-mail :
RELIGIOUS CONCEPTUALIZATION OF THE TEACHINGS OF INNOKENTY GIEZEL ON MORALITY
author: Oleksandr Tsisar
Urgency of the research. Innokenty Gizel belongs to the prominent Ukrainian church and cultural figures of the middle of the 17th century. Under the leadership of Innokenty Gizel and with his blessing, the printing house of the Kyiv-Pechersk Monastery published a number of important publications that contributed to the improvement of church life. Among them, a voluminous treatise on issues of moral theology, «Peace with God to a Man», which was published in 1669, stands out. In addition, the interpretation took into account the conditions of development at that time. This work had a significant impact on Ukrainian theological thought and Ukrainian culture of the late 17th and early 18th centuries. The philosophical and theological work «Peace with God to a Man» also influenced the Orthodox Church in the Eastern Slavic region. In view of this, consideration of the treatise «Peace with God to a Husband» is important for the study of Ukrainian culture, in particular, the theological thought of the early modern period.
Target setting. The analysis of modern scientific research and consideration of generalized interpretations regarding the religious conceptualization of Innokenty Gizel’s teaching on morality shows insufficient coverage of its defining features. Therefore, such a study is quite natural, taking into account the changes associated with the development of philosophical thought.
Actual scientific researches and issues analysis. One of the first works to provide an overview of Innokenty Gizel’s work was the book «Innokenty Gizel» by Mykola Sumtsov, a researcher of ancient Ukrainian writing, published in 1884 in Kyiv. Dmytro Chyzhevskyi, a well-known researcher of Ukrainian and Russian philosophy, took certain steps to «rehabilitate» ancient Kyiv scholarship. Dmytro Chyzhevsky is the author of the work «Ukrainian Literary Baroque.
The research objective. The purpose of the study is a comprehensive review of the religious conceptualization of Innokenty Gizel’s teachings on morality, including the interpretation of sins, their circumstances, and atonement.
The statement of basic material. Innokenty Gizel played a prominent role in cultural and religious movements in Ukrainian lands in the middle of the 17th century. However, the life and work of this church figure, writer, philosopher and theologian remained out of the attention of researchers for a long time. The same can be said about the treatise «Peace with God to a Man», published with the blessing of Innokenty Gizel and under his editorship. The treatise «Peace with God for a Man» should be considered as an exposition of religious and moral norms inherent in Christianity. By religious morality we mean a set of concepts and principles that are conditioned by a religious worldview. Religious morality is interpreted as having a divine origin. However, its norms depend in a certain way on socio-cultural circumstances. This is what is substantiated in the treatise «Peace with God to a Man». A lot of attention is paid to the problems of good and evil, moral virtues and vices, sinfulness, as well as moral duty. Such an orientation was intended to expand the range of cultural assets that could be used by the Orthodox. As a rule, researchers consider the treatise «Peace with God to a Man» and the work of Innokenty Gizel in general in the context of Ukrainian Baroque culture. In the treatise «Peace with God for a Man», Innokenty Gizel gives a broad classification of sins as moral defects, which are interpreted from a theological point of view. In the foreground are sins of a religious or purely ecclesiastical nature. Then there are sins that concern worldly life, in particular, family relationships, the activities of people of various statuses and professions. It is worth noting that it is generally problematic to clearly distinguish the religious and secular components in the interpretation of sins in the treatise «Peace with God to a Husband». Considering religious and ecclesiastical sins, Innokenty Gisel, despite referring to the Bible and the works of the Fathers of the Church, relies on the realities of life in Ukraine at that time. When analyzing universal (common) sins, he appeals not only to his contemporary realities, but also to church tradition, and emphasizes religious aspects. Innokenty Gisel assumed that the basis of social relations is the family. In the treatise «Peace with God for a Husband» a lot of attention is paid to family sins. Giving preference to the patriarchal family, he still advocated the humane attitude of men to women, for harmonious moral relations. The treatise pays attention to children, their upbringing, instilling in them good customs and faith in God. The main social force in the treatise «Peace with God to a Man» is the Orthodox clergy. It is structured, divided into bishops and monks. The main mass is white parish clergy. Innokenty Gisel knew well the life of the Ukrainian Orthodox clergy, the violations and defects inherent in its environment. When describing the sins of spiritual persons, he relied mainly on the realities of his time. I understood that the clergy, being influenced by trade and market relations, increasingly began to «serve mammon». Innokenty Gisel describes the sins of the worldly people separately for each condition. He draws attention to the fact that those in power treat their subjects humanely. He calls on the representatives of the social classes to respect the authorities and their masters, not to raise riots or uprisings.
Conclusions. Innokenty Gizel focused on the model of a socially structured stable society. He understood that the then Ukrainian society was far from ideal, that representatives of different social statuses, including and the clergy, commit illegal and often immoral actions. Moreover, people endowed with power and wealth do it more often and more. That is why Innokenty Gizel sought to improve church life. I found a number of violations in the activity of the higher clergy, the elimination of which would make the activity of the Orthodox Church in Ukraine more effective. He insisted on the responsible performance of their duties by clergymen, tried to direct the activities of clergymen, preachers and monks in the proper direction. Fulfillment of Innokenty Gizel’s proposed requirements to the Orthodox clergy fully corresponded to the spirit of confessionalization.
Keywords: theology (theology), religious conceptualization, religious morality, sins, confessionalization, baroque, early modern society
References:
author: Andrii Bobryk
Urgency of the research. Hesychastic synergism opens up the prospects of scientific and theological searches for a new form of Christianity, finding a balance and interaction between the hierarchy and the believing people, between the Church, society and politics, and the possibility of a constructive dialogue between the West and the East. Prayer is the quintessence of Christianity. The fundamental category of Hesychasm’s theology is the term “energy”, which has a different reception both in the East and in the West, which has led to a division not only in ascetic practice, but also in the dogmatic doctrine of the Trinity.
Target setting. The study of the genesis and development of the philosophical category “energy” and the ways of its assimilation by Christian theology reveals the entire depth of understanding of dogmatic and practical disagreements between the Western and Eastern Churches. Objective conclusions from investigations of this topic can serve new theological reflections in the field of ontology, epistemology and anthropology of Christianity.
Actual scientific researches and issues analysis. The theoretical basis of this intelligence was the research of David Bradshaw, priest Vitaly Ignatiev, Hennadiy Hristokin, Sidorina Yevgenia, Mykhailo Reutyn, Lyudmila Usikova, Tatiana Gavrilyuk, etc.
The research objective. The purpose of the article: the study of the concept of “energy” and its transformation and reception in the East and the West. The task: to find out the meaning of hesychastic prayer practice and to prove the possibility of communion with God for a whole person.
The statement of basic materials. In the article, the author makes a theological and philosophical analysis of the term “energy” as a fundamental category of the theology of Hesychasm, which, in various transformations and receptions, became a determining factor in the formation of two parallel religious-philosophical paradigms: Eastern Christian and Western Christian. It is argued that the West followed the path of Neoplatonism, identifying God himself with being “ésse” and actions with creative results, which led to a certain distance between God and creation, and involvement was perceived through the causality of being. Eastern Christianity took a conceptual language from Neoplatonism and created its own religious-philosophical patristic tradition, in which the existence of God is distinguished between inner and outer, where the inner is unchanging, and the outer is a manifestation and reflection of the inner and which is complicit with creation.
Conclusions. Hesychasm is a theology of synergism or experience, where the term «energy» expresses that which eternally accompanies the essence of God. The divine attributes: goodness, life, immortality, immutability, limitlessness, and beginninglessness are not things that God arbitrarily establishes, but special modalities of the divine act of self-manifestation. The West does not recognize in God anything other than the divine essence, and for the East God in addition to nature is an eternal uncreated Glory.
Keywords: hesychasm, “energeia” (energy), “esse” (being), synergism, palamism, neopalamism, neoplatonism, essentialism, personalism, non-classical paradigm
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